我们已经考虑了我们对《古兰经》所负的三项义务，现在我们来考虑第四项。它是：我们应当依照其中的教导而行动。35

We have already considered three of the duties we owe to the Qur'an and now we proceed to consider the fourth. It is that we should act upon its 35

我们当然需要相信《古兰经》，学习它，并思考其中的含义，以便在现实生活中践行其中的教导。《古兰经》不是用来诵念以驱邪避祸的咒语或真言之书，也不仅仅是获取福佑的工具。它的经文也不应仅仅为了从真主那里得到回报，或为了减轻临终的痛苦而诵读。它也不是一个仅供调查研究的对象，即不应仅仅把它当作锻炼我们理智与想象力的良好素材，从而沉溺于各种晦涩的思辨，在解释其含义时作无谓的繁琐辩析。

teachings. Obviously, we are required to believe in the Qur'an, study it, and ponder over its meanings in order that we may act upon its teachings in our actual life. The Qur'an is not a book of magical formulas or mantras which are chanted to ward off evil. It is not a mere instrument for the attaining of blessings. Its ayaat are not to be recited only for the sake of getting a reward from Allah (SVVT) or for reducing the agony of death. Nor is it a subject of investigation and research in the sense that it should provide a good exercise to our intellectual and imaginative faculties so that we could indulge in all sorts of abstruse thinking and useless hair-splitting in the interpretation of its meanings.

《古兰经》如我们所知，是人类的指引（huda lil-naas）。这部经典降示的目的，只有当人们遵行其教导，并使其在生活的各个领域中成为自己的指南时，才能实现。先知穆罕默德ﷺ已明确指出：如果我们不努力依照《古兰经》的诫命塑造自己的生活，那么诵读并思索其含义将毫无益处。若我们漠视其诫命，诵读《古兰经》非但无益，反而会损害我们的信仰。在这一语境下，这部圣典以不容置疑的措辞宣示：

The Qur'an, as we all know, is huda lil-naas, guidance for mankind. The purpose for which this Book has been revealed will be realized only if people act upon its teachings and make it a guide for them in every sphere of their life. The Holy Prophet (SAW) has made it crystal clear that no useful purpose will be served by reading the Qur'an and pondering over its meaning if we do not try to mold our lives according to its injunctions. If we disregard its injunctions, the reading of the Qur'an, instead of doing us any good, will undermine our faith. In this context, the Holy Book speaks in unequivocal terms:

……凡不依照安拉所降示的来判决的人，他们就是不信道者。（�included 《筵席章》544） Wait, I must correct: the reference should be translated faithfully. Correct version: ……凡不依照安拉所降示的来判决的人，他们就是不信道者。（《筵席章》5:44）

... and whosoever does not judge by what Allah has revealed, such are the disbelievers. (Al- Ma'idah 544)

我们在以下圣先知（愿主赐福他并使他平安）的圣训中，对这一点有进一步的说明和强调：

We have further clarification of, and emphasis over this point in the following traditions of the Holy Prophet (SAW):

你们中任何人都不能成为信士，直到他的一切私欲都顺从我所带来的（即启示的指引）。（《Sharah Al-Sunnah》中传述）

None of you can become a believer until all his desires are subordinated to what I have brought (i.e., the Revealed Guidance). (Narrated in Sharah Al-Sunnah)

凡认为《古兰经》所禁止之事为合法者，即不是《古兰经》的信仰者（即实际上，他并不认为它是真主的启示）。（提尔米兹圣训集所载）

One who deems lawful what the Qur'an declares unlawful is not a believer in the Qur'an (i.e., in reality, he does not hold it to be a Divine Revelation). (Narrated by Timidhi)

对于仍在探索、四处寻求真理，尚未在仔细研读《古兰经》之后决定它是否为绝对真理的人，情况则有所不同。然而，相信《古兰经》是真主（SW）之书的人，若不抱着坚定的决心去研读，即无论条件多么艰难、付出多么巨大的牺牲，都要遵行其训令，并依照其教导修正自己的品格，那么他就根本无法从中受益。正如我们在解释tilawat一词的字面含义时已经指出的，《古兰经》只把完美的指引赐给那些全心投入、长久而勤勉地钻研它的人。全身心的投入，加上源自深厚培养起来的自律而持久的专注，便会产生那种顺服和自我消融的状态，上面所引的圣训中提到的正是这种状态："你们中无人能成为信士，直到他的一切私欲都服从于我所带来的（教义）。"一个想从《古兰经》中获得完整指引的人，首先必须让自己进入这种心态；此后，随着他与《古兰经》的接触日益亲密，他将从中获得越来越大的启迪。《古兰经》断言：

The case of a person who is still exploring and wandering in quest of truth, and has yet to decide after a careful study of the Qur'an whether it is the absolute truth or not, is different. However, the person who believes the Qur'an to be the Book of Allah (SW) cannot benefit from it at all unless he studies it with a firm resolve that, however heavy the odds and however great the sacrifices, he would abide by its injunctions and modify his character according to its teachings. As we have already stated while explaining the literal meaning of the term tilawat, the Qur'an yields its perfect guidance only to those who abandon themselves to it and pore over it long and assiduously. Self-abandonment combined with a prolonged concentration born of a deep cultivated self-discipline generates that state of submissiveness and self-effacement which has been referred to in the above-quoted tradition viz., "None of you can become a believer until all his desires are subordinated to what I have brought." A person who desires to get full guidance from the Qur'an has, first of all, to put himself into this state of mind and afterwards as his contact with the Qur'an becomes closer and closer he will continue to get greater and greater enlightenment from it. The Holy Qur'an affirms:

至于那些接受正道的人，祂增加他们的正道，并赐予他们敬畏之心。（穆罕默德章 47:17）

While as for those who accept guidance, He increases their guidance and bestows on them their piety. (Muhammad 47:17)

这意味着，如果一个人真正迈出第一步，按照《古兰经》的指引前行，他很快就会发现自己正稳步走在正路上，并将逐步攀升到越来越高的灵性境界。反之，如果一个人没有下定决心依照《古兰经》的教导改变自己，那么他花在诵读这部圣书上的时间就是白费的。诵读《古兰经》不但不会给他带来任何灵性上的益处，反而可能成为他的一种诅咒。

It means that if a person actually makes a start, moving under the guidance of the Qur'an, he will soon find himself marching steadily along the straight path, and he will go on gradually rising to the higher and higher planes of spiritual development. On the other hand, if a person has not made up his mind to transform himself in accordance'with the Qur'anic teachings, the time he spends on reciting the Holy Book will be just wasted. Recitation of the Qur'an, instead of doing him any spiritual good, may actually prove to be curse on him.

伊玛目·安萨里（愿真主喜悦他）引述某位苏菲修士的话说："有些诵读《古兰经》的人，从中所得到的，只是它对他们所作的诅咒。"

Imam Ghaiali (RA) has quoted some mystic as saying that "Some readers of the Qur'an do not get anything from it except the imprecation which 'it pronounces upon them.

当他诵读"真主的诅咒降临于说谎者"这句话时，而他自己却是个说谎者，他便成了这一诅咒的目标。同样，当一位读者诵读时……

When he recites "Allah's curse is on the liars" while he himself is a liar, he becomes the target of this curse." Similarly, when a reader reads:

所以,如果他们不停止(吞噬利息),就向他们宣布:这是来自真主及其使者的战争通告。……(《黄牛章》2:279)

So, if they do not desist (from devouring interest), give them an ultimatum of a war on behalf of Allah and His Messenger.. . . (Al-Baqarah 2:279)

如果他自己违反了全能的安拉(SWT)的这一命令,他就成为这一警告的对象。同样,那些缺斤短两的人,以及那些沉溺于说人长短、挑拨是非的人,读到"给人少量或少称的人有祸了"(《割礼》83:1)和"每个诽谤者和毁谤者都有祸了"(《吼声》104:1)时,他们自己便成为这些可怕警告的对象。

and if he himself violates this injunction of Almighty Allah (SWT), he becomes the addressee of this ultimatum. In the same way, when those persons who give short measure or short weight and those who indulge in backbiting and carping, read "Woe to those who give less in measure and weight" (Al-Mutamfin 83:l) and "Woe to every slanderer and backbiter" (Al-Humazah 104:1), then they themselves become the addressees of these dreadful warnings.

仅凭这一点推理，我们便能轻易理解：如果一个人的行为与《古兰经》的教导不相符，那么他从诵读《古兰经》中能得到的收获是什么。

Reasoning on this line, we can easily understand what a man will gain from the recitation of the Qur'an if his actions are not in accordance with its teachings.

至于那些为了考察和研究而学习《古兰经》、为了思索其含义、为了撰写或编纂相关著作的人，如果他们不将《古兰经》的训令付诸实践，我们可以说他们是罪过最重的人。他们的学习和研究，就如同沉迷于一种引人入胜的智力游戏，无异于仅仅把玩这部圣书，甚至是在戏弄它。

As for those who study the Qur'an for investigation and research, for reflection over its meanings and for writing or compiling books on it, if they do not put the injunctions of the Qur'an into practice, we can say that they are the worst sinners. Their study and research is like indulging in a fascinating intellectual exercise which is tantamount to mere toying with the Holy Book, or even making fun of it.

因此,它不但没有引导他们走上正道,反而使他们偏离方向、迷失歧途:

Consequently, instead of guiding them to the right path, it causes them to deviate and go astray:

……借此，祂使许多人迷失，也使许多人走上正道。……（《黄牛》2:26）

... by it He causes many to stray, and many He leads to the right path.. . . (Al-Baqarah 2:26)

这些所谓的古兰经学者散布各种歪曲的解释，以种种方式成为误导民众、使其迷失正道的帮凶。他们对这部圣书的全部思考，都出于一种恶毒的意图，即刻意追逐晦涩难解和隐微深奥之处。古兰经已经恰当地描述了他们这样做的动机，经文如下：

These so-called scholars of the Qur'an disseminate all sorts of mischievous interpretations and become instrumental in misleading and misguiding the people in different ways. Their whole thinking on the Holy Book is motivated by a vicious attempt to run after the abstruse and the recondite. The Qur'an has aptly described their motives in doing so in the following words:

……所以他们追随经文中具有比喻意义的部分，寻求纷争，并探求其隐微的含义……（阿al-伊姆兰 3:7）

... So they follow the part thereof that is figurative, seeking discord and searching for its hidden meanings ... (Aal lmran 3:7)

《古兰经》的教导融入生活，对圣门弟子（愿真主喜悦他们）来说具有至高无上的重要性，他们对此有深刻的理解。正因如此，那些特别擅长思考《古兰经》、甚至花费数年时间研读同一章经文的人，在学习中会作长时间的停顿。他们这样做，与其说是为了吸收研究的成果、巩固理论知识，不如说是为了培养将《古兰经》的教导付诸实践的能力。在确信自己能够践行从《古兰经》中所学之前，他们不会继续前进。 读者或许会有些惊讶地得知，圣门弟子（愿真主喜悦他们）所说的背诵某章经文，不仅仅是把它保存在记忆中，更是要清楚地理解其含义，并依照从中获得的指引来塑造自己的品格。总的来说，圣门弟子（愿真主喜悦他们）

The Companions (RAA) understood the supreme importance of incorporating teachings of the Qur'an into their lives. That is the reason why those, who had a special aptitude for reflecting over the Holy Book and would spend years together pondering over a single Surah, made such long pauses in their study. It was not so much for the assimilation of the fruit of their research or the consolidation of their theoretical knowledge as for developing a capacity for acting upon the Qur'anic teachings. They would not go ahead until they were satisfied that they were able to put into practice what they had learned from the Qur'an. Perhaps the reader will be a little surprised to know that by learning a Surah by heart, the Companions (RAA) did not mean only preserving it in memory but also comprehending its meanings clearly and molding their character in the light of the guidance they received from it. Positively, what the Companions (RAA)

实际上，"hifz al-Qur'an"（背诵整部古兰经）的真正含义是：古兰经的经文应当保存在一个人的记忆之中，其知识应当珍藏于他的心智之中，其教导应当体现在他的行为之中，从而使他的整个人格都浸润着古兰经的精神，他内心最深处也被它的光辉所照亮。

actually meant by hit2 a/-Qur'an (memorizing the whole Qur'an) was that its words should be preserved in a person's memory, its knowledge should be treasured up in his mind, and its teachings should be reflected in his conduct so that his whole personality was imbued with thee spirit of the Qur'an and the deepest recesses of his being were illumined by its light.

在圣门弟子（愿真主喜悦他们）的生活中所体现的人之品行与《古兰经》之间的关系，在圣先知（愿真主赐福他并使他平安）的生活中达到了最完美、最圆满的形态。信士之母阿伊莎（愿真主喜悦她）是圣先知（愿真主赐福他并使他平安）的妻子，对他的生活有着最亲切的了解，因而注定要在乌玛中扮演教导者的角色。有人曾询问她关于先知（愿真主赐福他并使他平安）的生活方式，她回答说："他的品德就是《古兰经》教导的体现。"这一极具智慧且中肯的回答，彰显了《古兰经》必然对真正穆斯林的生活产生的深刻影响。

The type of relationship between human conduct and the Qur'an visible in the lives of the Companions (RAA) was to be found in its most consummate and perfect form in the life of the Holy Prophet (SAW). Ummul Momineen Ayesha (RAA) - wife of the Holy Prophet (SAW), who had the most intimate knowledge of his life and who as such was destined to play the role of a teacher for the Ummah - was once questioned about the Prophet's (SAW) mode of life. She answered "His character was an embodiment of the teachings of the Qur'an." This extreyly wise and judicious answer brings into relief the deep impact which the Qur'an must have on the life of a true Muslim.

简而言之，从研读《古兰经》中获益的最佳方式，是我们在不断深入理解其含义的同时，依据其教诲不断改正自己的过失、调整自己的行为，使《古兰经》逐渐融入我们品格的构成之中。否则，正如先知穆罕默德ﷺ所宣示的那样，便有陷入危险的可能。

In short, the best way to benefit from the study of the Qur'an is that we should go on mending our ways and modifying our conduct in the light of its teachings as we go on developing a deeper and deeper understanding of its meanings, so that the Qur'an permeates into the composition of our character. Otherwise there is a danger that - according to the pronouncement of the Holy Prophet (SAW)

"《古兰经》要么为你辩护，要么与你为敌"——对《古兰经》的知识与理解，可能会成为对我们不可辩驳的论据，使我们遭受永罚；也可能成为招致全能的主（SW）更重刑罚的根源，因为我们的疏忽与漠不关心。

that "the Qur'an is a plea either for you or against you" - the knowledge and understanding of the Qur'an may become an irrefutable argument against us for our damnation, and may become instrumental in bringing us a greater punishment from the Almighty (SW) for our negligence and indifference.

这里必须说明，遵行《古兰经》(Amal bil-Qur'an)的诫命有两个阶段：个人层面和集体层面。有些诫命关乎个人或私人生活，人一旦知晓，即可立即履行。这些诫命对他而言从知晓之时起便具有约束力。在将这些诫命纳入自身行为的问题上，他绝无任何理由加以推迟或拖延。对此疏忽的惩罚，表现为安拉的恩典被收回，以及他随之无法践行《圣经》所包含的原则。言行之间、信仰与行动之间的这种巨大背离，为真主(SWT)所厌恶，其实质便是伪善。先知ﷺ正是以这样的话语提及了这一事实：

Here it is necessary to explain that Amal bil-Qur'an (acting upon the Qur'anic injunctions) has two phases - individual and collective. There are injunctions which pertain to a person's individual or private life and which he can carry out immediately. These become binding on him as soon as he comes to know of them. There is absolutely no justification on his part for any postponement or delay in the matter of incorporating these injunctions into his conduct. The punishment for negligence shown in this matter appears in the form of the withdrawal of Divine Grace and his consequent failure to live up to the principles embodied in the Holy Book. This gaping disparity between his word and deed, and between his belief and action, which is so hateful to Almighty Allah (SWT) amounts to hypocrisy. This very fact has been referred to by the Holy Prophet (SAW) in these words:

我的追随者中，大多数伪信者将是诵读《古兰经》的人。（艾哈迈德圣训集录）

Most of the hypocrites among my followers will be the readers of the Qur'an. (Narrated by Ahmad)

因此，一个人唯一安全的做法，就是立即开始践行他从《古兰经》中所能学到的内容。

Therefore, the only safe course for a person would be that he should immediately begin to act upon what he has been able to learn from the Qur'an.

关于那些涉及我们集体生活、超出个人控制范围的训令，很明显，个人不必立即照此行事。尽管如此，他有责任尽其所能去改变现有的状况，并协助建立一个以古兰经原则为基础的社会，以便使履行古兰经的全部教导成为可能。在这种情况下，他为此方向所做的努力将成为"他在主面前的托辞"，并将代替对集体生活相关训令的实际遵行。

As regards the injunctions that pertain to such affairs of our collective life as are beyond the control of an individual person, it is clear that he will not be bound to act upon them immediately. Nevertheless, it is his duty to try as far as possible to change the existing conditions and help in the establishment of a society based on the Qur'anic principles so that it may become possible to act upon the entire teaching of the Qur'an. Under these circumstances, the efforts made by him in this direction will be "an excuse from him with his Lord"'2 and will become a substitute for actual 12 This refers to an incident narrated by the Qur'an, as follows: 'When some of them said: 'Why do you preach to a people whom Allah will destroy or visit with a terrible punishment?' (The preachers) replied: '(We are doing this so) that it may be accepted as an excuse by our Lord, and perchance they may fear Nm.' " compliance with the injunctions that pertain to collective life.

然而,如果他在这一方面不作任何努力,满足于自身的状况、个人的功修、个人的生存以及家庭的安康,那么即便他遵行《古兰经》中关于个人与私人事务的训示,也有可能与《古兰经》所谴责之人的可厌行为相似,经文说:

However, if he does not make any effort in this direction and remains content with himself and with his personal devotions, with his personal survival and the well-being of his family, then there is a danger that even his enactment of Qur'anic injunctions relating to personal and private matters will resemble the reprehensible practice of those whom the Qur'an censures in the following words:

"……那么你们是信守经典的一部分而拒绝其余的部分吗？……」（黄牛 2:85）

... then do you believe in a part of the Scripture and reject the rest?....') (Al-Baqarah 2:85)

正如"tazakkur"是理解《古兰经》的通称，同样，践行其教导最普遍、最广为使用的术语是"hukm bima anzalallah"（依照安拉所降示的来裁决）。要真正领会这一术语核心的"hukm"（裁决）一词的确切含义，我们应当考察它在以下经文中的用法：

Just as tazakkur is a general term for the understanding of the Qur'an, similarly the most general and widely used term for acting upon its teachings is hukm bima anzalallah (to judge in the light of what Allah has revealed)." For grasping the real significance of the word hukm, which is the core of this term, we should consider its use in the following ayaat:

……权力只属于安拉……（优素福 12:40）

... the authority is for none but Allah ... . (Yusuf 12:40)

这里这个词用的是"命令"或"权威"的意思。因此我们这样启示了它，使它成为一种裁决的准则，用阿拉伯语……（《雷霆章》13:37）

Here this word has been used in the sense of "command" or "authority." And thus have we revealed it to be a criterion for judgment, in Arabic.. . . (Al-Ra'd 13:37)

《古兰经》在此被称为“Hukm”，这里译为“判决的准则”。诚然，我已将（穆罕默德啊！）降示于你。

Here the Qur'an has been styled as Hukm, which has been translated here as "a criterion of judgment." Surely, We have sent down to you (0 Muhammad!)

我把这部经典真理之书降示给你，使你能依照真主指示你的道理，在众人之间作出裁决。（《妇女章》4:105）

the Book in truth, that you may judge between men by that which Allah has shown you .... (At-Nisa 4: 105)

在此，词根“hukm”的派生形式被用来表明圣先知ﷺ的使命。

Here a derivative of the word hukm has been used to indicate the mission of the Holy Prophet (SAW).

《古兰经》第5章《筵席》第44至47节明确指出，不以《古兰经》之光来裁决的人，正是不信道者、不义者和悖逆者。

Ayaat 44 to 47 of Surah Al-Ma'idah categorically state that those who do not judge by the light of the Qur'an are none other than the unbelievers, the wrongdoers and the rebels.

如果要用一个词来表达"hukm"的含义，英语中最接近的对应词大概是"judgment"或"decision"（判断或决定）。然而，要理解它的全部内涵，我们必须考虑人的行为的两个基本组成部分，即思想与行动。

If we try to express the sense of the word hukm in one word, the nearest English equivalent that strikes our mind would be "judgment" or "decision." However, in order to understand its full significance we must think of the two basic constituents of a person's conduct i.e., thought and action.

当一种观点或一种思想完全占据了一个人的头脑，以至于决定了他的判断或决策时，他的行为便会自然地服从于它。

When a viewpoint or a thought so completely dominates a person's mind that it comes to determine his judgment or decision, his action will be automatically subordinated to it.

因此,为了表达将《古兰经》的训谕付诸实践这一理念,《古兰经》使用了意义极为重大的术语 hukm bima anzalallah(依照安拉所启示的来裁决一切事务)。这一术语的使用表明,一个人只有当其思想被这部圣书所主导,而它所传授的关于实在的知识已深入其心灵与理智之中时,他才会遵循《古兰经》的教导行事。

Therefore, for expressing the idea of putting its injunctions into practice, the Qur'an has employed the highly significant term hukm bima anzalallah (deciding every issue in the light of what is revealed by Allah). The use of this term indicates that a person will act upon the teachings of the Qur'an only when his thinking is dominated by the Holy Book and the knowledge of Reality imparted by' it has gone deep down into both his heart and his mind.

《古兰经》用来表达遵循经典教导之理念的另一个术语是 iqamah（坚守、践行，或“立”）。它出现在第 69 节经文中。

Another term that is used by the Qur'an to denote the idea of acting upon the teaching of the Holy Book is lqamah (standing fast by, or establish). It has been used in a ayah 69

《马因德》章中所说的关于犹太教徒和基督教徒的经文。

of Surah Al-Ma'idah, which says about the Jews and the Christians that:

若他们坚守《讨拉特》和《引支勒》，并坚守他们的主降示给他们的一切启示，他们必定会从头顶和脚下得到给养。

And if only they had stood fast by the Torah and the Gospel and all the revelation that were sent to them from their Lord, they would surely have gotten provision from above them and from underneath their feet.. . . (Al-Ma'idah 366)

再次出现于同一章第71节，其中宣告：

Again it is used in ayah 71 of the same Surah, which makes the announcement:

"你说：'有经典的人哪！除非你们遵守《讨拉特》《引支勒》以及从你们的主降示给你们的经典，否则你们便无立足之地。'"……（《筵席章》5:68）

Say: "0 people of the Book! You have no ground to stand upon unless you stand fast by the Torah, the Gospel, and what has been sent down to you from your Lord". . . . (Al-Ma'idah 5:68)

"ḥukm bimā anzala Allāh"这一用语，指的是使个人的行为符合《古兰经》的教导；而"iqāmah mā unzila min Allāh"则指的是社会整体的行为。它意味着建立一种以社会正义为基础的生活体系，确保社会中的个体成员与各个阶层之间达到完美的平衡与和谐。当人们归附于这样一个完善的社会秩序时，暴政、逾越、残酷与不公的可能性便被彻底排除，政治压迫与经济剥削的一切大门也随之关闭。因此，上文引用的《筵席章》第69节经文特别指出，普遍的社会福祉与经济繁荣正是这一制度必然伴随的结果。

The term hakm bima anzalallah pertains to making the conduct of the individual conform to the teaching of Qur'an, but lqamah ma unzila minallah pertains to the collective conduct of the community. It signifies the establishment of a system of life based on social justice that ensures perfect balance and harmony between the individual members of the society and its different classes. When people come to owe allegiance to such a perfect social order, the possibility of tyranny and transgression, cruelty and injustice is absolutely ruled out and all the doors of political oppression and economic exploitation are closed. This is why the ayah 69 of Surah Al-Mai'dah quoted above specifically refers to the general social well-being and economic prosperity as an inevitable concomitant of such a system.

这种完全公正、平等的社会秩序的建立，正是真主派遣使者、降示经典的根本目的：

This establishment of a perfectly just and equitable social order is the very purpose for which Allah (SVVT) sent His messengers and revealed His Books:

我们确已派遣我们的使者，携带明证（即神迹与证据），并降下经典（即启示的指引）和天平（即沙里亚），以便世人秉行公正……（《铁经》57:25）

, We have surely sent our messengers with clear signs (i.e., miracles and proofs), and sent with them the Book (i.e., revealed guidance) and the Balance (i.e., the Shan'ah), so that mankind may stand by justice.. . . (Al-Hadeed 57:25)

在《古兰经》“协商”章的第二段（ruku'）中，我们对这一主题有详细的讨论。在这里，我们可以清楚地看到各项基本伊斯兰概念之间的协调关系，它们以极具深意而审慎的次序呈现出来。其中包括：真主的权威或裁决、宗教（Deen）的确立、对启示经典的信仰，以及公正社会秩序的建立。

In the second ruku' of Surah Al-Shura we have a detailed discussion of this topic. Here we have a clear picture of the coordination subsisting between the fundamental Islamic concepts, mentioned in a highly meaningful and judicious sequence. These include Allah's authority or decision, establishment of Deen,'s belief in the Revealed Book, and the establishment of the just social order.

首先，我们有一个根本原则：真主的裁决权至高无上。因此，在第十节经文中，我们被指示在任何情况下都要承认并维护这一原则。

To begin with, we have the fundamental principle that Allah's authority of decision is supreme, and in ayah 10 we have, accordingly, been directed to recognize and uphold it under all eventualities:

15 一般被译为“宗教”的“Deen”（迪恩）一词，指的是神圣指引的基本原则，以及将这些原则付诸实践后所形成的完整生活方式。

15 Generally translated as 'religion," the term Deen signifies the fundamental principles of Divine Guidance and the complete way of life that comes into shape from putting these'principles into practice.

你们所争执的任何事情，其判决都在于真主……（《协商》42:10）

And whatever it be wherein you differ, the decision thereof is with Allah ... . (Al-Shura 42:10)

第13节经文提到了真主的权威或决定以"Deen"（宗教/信仰）和"Shari'ah"（教法）的形式显现出来。"他为你们制定了与他嘱咐努哈的相同的宗教，也是我们启示给你的，也是我们嘱咐易卜拉欣、穆萨和尔撒的：你们应当建立宗教，不可在其中分裂。"（古兰经 42:13）

Ayah 13 of the same Surah refers to the manifestation of Allah's authority or decision in the form of Deen and Shari'ah, The same Deen has He established for you as that which He enjoined on Noah, which We have revealed to you (0 Muhammad!) and that which We enjoined on Abraham, Moses and Jesus; namely, that you should establish Deen and make no divisions therein.. . . (Al-Shura 42:13)

然后,在第15节经文中,先知穆罕默德ﷺ被指示宣告他对天经的信仰,并通过切实地为民众主持公道,努力建立一个公正的社会:{因此,你当为此号召(他们奉行同一宗教),并依照所奉的命令坚守正道,不要顺从他们的私欲,你要说:"我信仰真主所降示的经典,我奉命在你们之间主持公道……"}(协商章 42:15)

Then in ayah 15, the Holy Prophet (SAW) has been instructed to declare his belief in the Book and to strive for the creation of a just society by practically dispensing justice to the people: Now then, for that (reason) call (them to the same Deen) and stand steadfast as you are commanded, and follow not their desires but say: "I believe in the Book which Allah has sent down; and I am commanded to do justice among you ...." (Al-Shura 42:15)

这一整段讨论可以用第17节经文来概括：“真主降下了这部经典，以真理，以及天平（即伊斯兰教法，用以衡量行为的准则）。你怎能知道，末日或许就近在眼前呢？”（《协商章》42:17）

This whole discussion is summed up in ayah 17: It is Allah Who has sent down the Book in truth and the Balance (i.e., Shari'ah, by which to weigh conduct). And what will make you know that perhaps the Hour is close at hand? (Al-Shura 42: 17)

在这里，正如上文所引《古兰经》铁经章的经文一样，我们又见到了"米扎尼"（meezan，即"天平"或"衡量"）一词。这个词在《古兰经》的多处经文中出现，意义十分重大。毛拉·沙比尔·艾哈迈德·奥斯马尼（愿真主喜悦他）对此词作了全面的解释，其文如下：

Here again, as in the ayah from Surah Al-Hadeed quoted above, we have the word meezan (or balance) which is a very significant term used at different places in the Qur'an. Maulana Sahbbir Ahmad Usmani (RA) has offered a comprehensive explanation of the term in the following words:

安拉(SWT)引导人类发明了物质的天平,借此称量物体。祂还赐予人类理智的天平,它也就是公正与公平的另一种称呼。而最重要的是,祂赐予我们的天平是真理的宗教,它解决了造物主与受造物各自权利这一根本问题,并借此可以公正地裁决一切问题。

Allah (SVVT) has guided man to devise the material balance by which material objects are weighed. He has also granted man the intellectual balance, which is another name for sense of justice and fair play. But most important, the balance granted to us is the Religion of Truth which settles the basic issue of the respective right of the Creator and His creatures and by which all issues can be justly decided.

根据《古兰经》，人们偏离正教、世间混乱无序的真正原因，在于他们那种邪恶的支配他人、使人屈服于自己之下的倾向。在本章第14节中，穆斯林被劝勉要遏制分裂的倾向，其中指出了人们脱离安拉(SWT)的宗教并分化成派别的原因：{他们只是在知识降临他们之后，由于彼此间的不义和压迫，才产生了分歧。}（《协商章》42:14）

According to the Qur'an, the real cause of people's deviation from the true religion, and of the chaos and anarchy in the world, is their wicked tendency to dominate over others and keep them under subjugation. In ayah 14 of this very Surah where the Muslims are exhorted to curb schismatic trends, the cauge of people's breaking away from the Re!igion of Allah'(SWT) and forming sects has been pointed out: And they became divided only after knowledge had reached them, through inequity and oppression among themselves.. . . (Al-Shura 42: 14)

我们现在要来思考，依照《古兰经》的教导来塑造我们的思想与行为，所结出的最终果实。

We are now led to consider the final fruit of molding our thought and action according to the teachings of Qur'an.

正如我们前面所讨论的，这应当是在世界上确立真主的主权，并实行公正的统治。

It should be, as we have discussed above, the establishment of Allah's Sovereignty and the rule of justice in the world.

当这样的制度得以建立时,世界便摆脱了各种不公与压迫。那时,祭司与学者不能自封为神明;富人也不能将财富的流通限制在自己之间,任何形式的强制与剥削都不再有可能。所有人都成为真主(SW)的仆人,彼此相待如同兄弟。他们的统治者视保护弱者的权利为首要职责,不惜一切代价,也不允许强者以任何方式欺压他们。

When such an order is set up, the world becomes free from all sorts of inequity and oppression. Then the priests and divines cannot install themselves as godheads; the wealthy can no longer keep the circulation of wealth confined among themselves, and there is no possibility of any kind of coercion and exploitation. All become servants of Allah (SW) and begin to behave towards one another like brothers. Their rulers consider it their foremost duty to safeguard the rights of the weak at all cost, and not to allow the powerful to tyrannize over them in any way.

依照《古兰经》的教导建立这样一种公正平等的秩序，是其信徒的应尽之责。履行这一责任是信士们的集体义务，他们将为此在全能的主（SWT）面前接受清算。因此，现在正是他们清楚认识这一责任，并竭力履行它的时候了。

The establishment of such a just and equitable order in accordance with the teachings of the Qur'an is the bounden duty of its followers. Its fulfillment is the believers' collective responsibility for which they will be answerable to the Almighty (SVVT). It is, therefore, time they should clearly understand this responsibility and strive hard to discharge it.

因此,在我们上文简要引述的《舒拉章》讨论结尾处,经文以"或许复活之时已近"的话语提及末日。这暗示着一种警告:我们在这件重大事务上不应有任何疏忽和拖延,以免突然遭遇最后的审判。我们对安拉(SWT)之书所负的这项责任,若能真正建立起社会公平的制度,使"人们秉持公正"、使他们的统治者"在他们之间主持公道",便得以履行。由此可见,这一制度的基础与结构,已体现在《古兰经》所阐明的我们宗教的根本原则及其生活准则之中。

Perhaps that is why at the end of the discussion in Surah Al- Shura which we have reproduced briefly above, there is a mention of the Day of Judgment in the words: 'perhaps the Hour is close at hand." It implies the warning that we should not be guilty of any negligence and delay in this important matter lest we should be suddenly overtaken by the final Doom. This duty that we owe to the Book of Allah (SWT) will be fulfilled if we actually set up a system of social equity so that "mankind may stand by justice" and their rulers "may do justice among them." It will be seen that we have the foundation and structure of this system in the fundamental principles of our Deen and its code of life that have been enunciated by the Qur'an.

可能会有人问：为了履行这一职责，应当采取哪些切实可行的措施？尽管要完整回答这个问题超出了本小册子的范围，但在此对这一主题略作阐述，也并非多余。首先，应当明确：在社会中落实伊斯兰教义的根本原则，并建立《古兰经》所设想的公正平等秩序，不应以任何世俗化的社会、经济或政治运动为模板来构想，我们也不应像追求那些运动的成功一样，去追求这一崇高理想。

It may well be asked as to what practical measures should be adopted for the fulfillment of this duty. Although a complete answer to this question is beyond the scope of this booklet, still a few remarks on this topic will not be out of place here. In the first place, let it be understood that the enforcement of the fundamental principles of Deen in the society and the establishment of a just and equitable order as envisaged by the Qur'an should not be conceived on the pattern of any secularized social, economic, or political movement, nor should we strive for the achievement of this splendid ideal as we do for the success of these movements.

这样做将充满极大的危险，甚至可能等同于自杀。我们必须明白，正如伊斯兰教所要求的个人转变只有一种方法，同样，要在社会中实现伊斯兰革命也只有一种方法。就个人而言，我们首先应当使《古兰经》主导他的心灵和头脑，使他的感受、思考和推理都与《古兰经》的精神相协调，从而使他的行为也与《古兰经》的教导相符；同样，对于伊斯兰所要求的社会变革，我们首先必须用《古兰经》的光明照亮社会知识分子的头脑和心灵，使他们在理智和精神上得到转变。知识分子是社会的大脑，在对他们进行教化之后，《古兰经》的光明便能轻易地传播到其他人群，这些人可以说是社会的肢体，通常追随其大脑。如此一来，整个社会的心都将与《古兰经》的教导同频共振，安拉的宗教（Deen）的基本原则将得以运行，并以完善的集体公正制度的形式占据主导。

To do so would be fraught with grave danger and may even be suicidal. We must know that just as there is only one method of bringing about the transformation of an individual as required by Islam, similarly there is only one method of effecting an Islamic Revolution in the society. So far as the individual is concerned, we should first make the Qur'an dominate his heart and mind so that his feeling, thinking, and reasoning may function in consonance with the Qur'anic spirit and his actions may, consequently, accord with Qur'anic teachings; and likewise for the change in society demanded by Islam, we have first to illumine the minds and hearts of its intelligentsia with the light of the Qur'an so that they are intellectually and spiritually transformed. After the edification of the intelligentsia who are the brain of the community, the light of the Qur'an could easily spread to other people who are, so to speak, the limbs of the community and generally follow its brain. Thus the heart of the whole community will beat in unison with the teachings of the Qur'an and the fundamental principles of Allah's Deen will come to operate and prevail in the form of a perfect system of collective justice.

除此之外别无他法可以实现这场革命。那种认为可以通过利用穆斯林民众对其世袭宗教的情感依恋来发动政治运动、从而达成这一目标的主张,完全是徒劳的,这样的尝试就如同在沙上建城堡。

There is no other way of bringing about this revolution, and the plea that this goal could be achieved by launching a political movement by exploiting the emotional attachment of a Muslim people to their hereditary religion is absolutely vain, and making such an attempt would be like building sand castles.

恕我岔开一下话题，我必须再次强调：践行《古兰经》教导的责任——它包含两种形式，即"hukm bima an~alalla"（依照真主所降示者作出裁决）与"lqamah ma unzila minallah"（遵行真主所降示的经文）——是穆斯林个人与集体都必须绝对履行的责任。因此，我们每一个人应依其能力与条件，整个乌玛应依其力量与资源，恳切努力去承担这一重大责任。

Hoping to be excused for this digression, I must repeat that the duty of acting upon the teachings of the Qur'an - which assumes two forms, hukm bima an~alalla and lqamah ma unzila minallahM - is an absolute imperative upon the Muslims, both individually and collectively; and, therefore, each one of us according to his means and capacity and the whole Ummah according to its strength and resources should earnestly endeavor to discharge this great responsibility.